The Compendium of Knowledge and Wisdom is the translation by Abdassamd Clarke of the masterwork of Ibn Rajab al-Hanbali. It is a comprehensive collection of sciences and wisdom in commentary of fifty hadith (Including the ‘Forty’ of Imam An Nawwawi) from the concise comprehensive speech (Jawami’ al-Kalim) of the Messenger of Allah, may Allah bless him and grant him peace. The author adds another eight hadith to the famous ‘Forty’ Hadith of Imam an-Nawawi and gives a much more elaborate commentary on their chains of transmission, on the rulings that they entail and on the spiritual dimensions of the hadith, their explanations with respect to the verses of the Qur’an and other hadith, and what the great pious predecessors of Islam have said about them. Every hadith is considered by the ‘ulama (scholars) essential for knowledge of the deen. The topics range from the most exacting treatments of the affairs of the shari’ah (Islamic Law) to luminous expositions of the spiritual sciences of Islam. Best known as Ibn Rajab, his full name and titles are: al-Imam al-Hafiz Abu al-Faraj Zayn al-Din `Abd al-Rahman ibn Ahmad ibn Abd al-Rahman (known as Rajab) ibn al-Hasan ibn Muhammad ibn Abi al-Barakat Mas`ud al-Baghdadi al-Dimashqi al-Hanbali (736-795 AH). Rajab was the nickname of his grandfather Abd al-Rahman, perhaps because he was born in that month. Born in Baghdad, Ibn Rajab learned much from his father, who himself was a great scholar, then studied in Egypt and Damascus where he settled down until he died. Among his eminent teachers were: Abu al-Fath Muhammad ibn Muhammad ibn Ibrahim al-Maydumi, Muhammad ibn Isma`il al-Khabbaz, Ibrahim ibn Dawud al-`Attar, Abu al-Haram al-Qalanisi, and Imam Ibn Qayyim al-Jawziyyah. He was a colleague of the famous hadith expert al-Hafiz Abu al-Fadl al-`Iraqi. He devoted himself to the subject until he became an expert in all the sciences related to hadith. He then taught hadith, and fiqh according to Hanbali school, in the Jami` Bani Umayyah and other seats of learning in Damascus. Among his famous students include scholars like Abul-Fadl Ahmad ibn Nasr ibn Ahmad, the mufti of Egypt (d. 844 AH), Abu al-`Abbaas Ahmad ibn Abi Bakr ibn `Ali al-Hanbali (d. 844 AH), Dawud ibn Sulayman al-Mawsili [d. 844 AH] He was a leading scholar of the Hanbali school. His work al-Qawa`id al-kubra fi al-furu` is clear evidence of his expertise in fiqh, demonstrating an extreme, even exhaustive knowledge of the intricacies of detailed fiqh issues. He was known for piety, righteousness. His sermons were considered most effective, full of blessing and beneficial. People of all schools were unanimous as to his quality, and the hearts of the people were full of love for him. He did not get involved in any worldly business, nor visited people of material positions He wrote: a detailed 20-volume scholarly commentary on the Sunan of al-Trimidhi; a commentary on part of Sahih of al-Bukhari; Dhayl (Supplement) to Tabaqat al-hanabilah; al-Lata`if fi waza`if al-ayyam, Bayan fadl Ilm al-salaf ala al-khalaf. Among his best known and most referred works is Jami` al-ulum wa al-hikam, the commentary on al-Arba`un (the forty hadiths) of al-Nawawi. He added ten hadiths to the original 40 and commented in detail on all of these fifty hadiths. This commentary discusses all aspects of the hadiths, the chain of narrations, the narrators, and the text. Hafiz Ibn Hajar al-`Asqalani said of him: “He was a great expert in the sciences of hadith – the historical accounts of narrators, the chains of narration, and meaning of the text.” (Based on: Ibn Hajar al-`Asqalani, al-Durar al-kaminah, ii. 428, Inba al-ghumr, i. 460; Ibn al-`Imad, Shadharat al-dhahab, vi. 239; `Abd al-Hayy al-Kattani, Fihris al-faharis, ii. 636-7).

From the Foreword This Concordance of the Qur'an in English satisfies a paramount need of those—and there are millions of them—who have no command of the Arabic language and yet desire to understand the Qur'an. The benefit derivable from English translations of the Sacred Book is, in principle, limited because, first, the Qur'an is not a "book" but a collection of passages revealed to Muhammad over a period of about twenty-three years and, second, because the Qur'an is not really translatable. This does not mean that the Qur'an should not be translated. It does mean that translations lose much in tone and nuance, let alone the incommunicable beauty, grandeur, and grace of the original. . . . The main distinction of Hana Kassis's concordance, in my view, is that it utilizes the semantic structure of Arabic vocabulary itself in revealing the meaning of the Qur'an on any given issue, point or concept. A reader who looks in the index of this concordance for a word which he has encountered in reading an English translation of the Qur'an—the word pride, for example—is directed immediately to the roots of the Arabic, Qur'anic terms for pride. At tne entries for these Arabic roots, all the derivative forms are shown, and the verses of the Qur'an in which they appear are there listed in translation. . . . I am confident that any person who is sincerely interested in understanding the Qur'an and appreciating the nuances of its diction and shades of its meaning can satisfy his need more fully with this book than in any way short of developing a real command over the Arabic language itself. —Fazlur Rahman, Professor of Islamic Thought, University of Chicago

Providing commentary on the controversial revisionist school of Qur’anic studies, this book explores the origins, scholarship and development of the Qur'an. The collection of articles, each written by a distinguished author, treat very familiar passages of the Qur’an in an original manner, combining thorough philology, historical anthropology, and cultural history. This book addresses in a critical fashion the hottest issues in recent works on the Quran. Among other things, the contributors analyze the controversial theories of Luxenberg regarding Syriac and the Quran, and in particular his argument that the term Hur refers not to virgins but to grapes.

ÿSince its origins in the deserts of Arabia fourteen centuries ago, Islam has grown until today it has one and a half billion followers, nearly a quarter of mankind. Today Islam is feared and distrusted by much of the Western world for its association with religious extremism and terrorism, although the vast majority of Muslims believe only in peace, love and service to Allah and assert that extremism has no place in their faith.

This is Tafsir Ibn Kathir Part 9 0f 30. This Part of the Qur'an covers Chapter 7: Al A’raf 088 To Chapter 8: Al Anfal 040. The 30 Parts of this publication gather in one place all relevant information needed to make the Qur'an more understandable and easier to study. This publication provides the following: 1. The Arabic Text for those who are able to read the Arabic language 2. Transliteration of the Arabic text for those who are unable to read the Arabic script. This will give them a sample of the sound of the original Arabic Qur'an, which they could not otherwise comprehend from reading the English meaning only 3. The meaning of the qur'an in English(translated by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. and Dr. Muhammad Muhsin Khan) 4. abridged Tafsir (Explanation) by Ibn Kathir (translated under the supervision of Safi-ur-Rahman al-Mubarakpuri) We hope that by doing this an ordinary English-speaker will be able to pick up a copy of this book and study and comprehend The Glorious Qur'an in a way that is acceptable to the understanding of the Rightly-guided Muslim Ummah (Community)

In The Apocalypse of Empire, Stephen J. Shoemaker argues that earliest Islam was a movement driven by urgent eschatological belief that focused on the conquest, or liberation, of the biblical Holy Land and situates this belief within a broader cultural environment of apocalyptic anticipation. Shoemaker looks to the Qur'an's fervent representation of the imminent end of the world and the importance Muhammad and his earliest followers placed on imperial expansion. Offering important contemporary context for the imperial eschatology that seems to have fueled the rise of Islam, he surveys the political eschatologies of early Byzantine Christianity, Judaism, and Sasanian Zoroastrianism at the advent of Islam and argues that they often relate imperial ambition to beliefs about the end of the world. Moreover, he contends, formative Islam's embrace of this broader religious trend of Mediterranean late antiquity provides invaluable evidence for understanding the beginnings of the religion at a time when sources are generally scarce and often highly problematic. Scholarship on apocalyptic literature in early Judaism and Christianity frequently maintains that the genre is decidedly anti-imperial in its very nature. While it may be that early Jewish apocalyptic literature frequently displays this tendency, Shoemaker demonstrates that this quality is not characteristic of apocalypticism at all times and in all places. In the late antique Mediterranean as in the European Middle Ages, apocalypticism was regularly associated with ideas of imperial expansion and triumph, which expected the culmination of history to arrive through the universal dominion of a divinely chosen world empire. This imperial apocalypticism not only affords an invaluable backdrop for understanding the rise of Islam but also reveals an important transition within the history of Western doctrine during late antiquity.